Editor's Note: Dr. Anthony E. Clark, Assistant Professor of Asian History at Whitworth University (Spokane, Washington), has been traveling and researching in China this summer. The
following was written in Shanghai on July 8, 2010.

Catholic churches suffered two major periods of destruction, the Boxer Uprising
(1898-1900) and the Cultural Revolution. The anti-foreign Boxers, called the
Fists of Righteous Harmony, swept through China's northern provinces attacking
churches and Christians, and when the Red Guards were told to destroy the "four
olds" – old ideas, old customs, old habits, and old culture – they
attacked not only anything that seemed traditional, but also anything that was
foreign or religious. Being old, traditional, foreign, and religious, Catholic churches, orphanages,
seminaries, and hospitals suffered widespread destruction through the Maoist
era.

Despite these two historical events Chinese Christianity has grown at a
meteoric rate in recent decades, swelling from around four million faithful in
1949 to over fifty million today. The current government has behaved quite
openly to this growth compared to its previous intolerance, though the
situation in China remains unsteady, and present signs suggest increased
control over Catholic activities by the central authorities. Surveillance
cameras monitor church entrances and the Religious Affairs Bureau has become
more rigid in its stance against Roman "interference" in Church affairs in
China. Papal authority, abortion, and the election of bishops continue to be
sensitive topics, though the level of intensity of these conflicts differs from
province to province.

One of the most astounding Catholic success stories in China is the village of
Liuhecun, located an hour's drive outside of the economically poor capital city
of Shanxi, Taiyuan, the center of what is China's most Catholic diocese.
Liuhecun is difficult to find without help, and it is best accessed through the
introduction of one of the local priests. On the way to the village one of
Shanxi's largest secrets unfurls; church after church dot the landscape and
high steeples rise above small villages as they do in southern France.

Passing through a narrow
side road one arrives at Liuhecun and is welcomed by three great statues at the
village entrance: St. Peter holding his keys is flanked by Saints Simon and
Paul. Thirty minutes before Mass the village loudspeakers, once airing the
revolutionary voice of Mao and Party slogans, now broadcasts the rosary. Winding
through the village, the large church with its imposing edifice and towering
dome loom above, and once you arrive you are greeted by a curious admixture of
Romanesque architecture, yellow plastic palm trees, and streaming colored
banners. Shanxi has its own peculiar tastes, and almost every church contains
two large grandfather clocks (no-one could tell me the origin of this curious
tradition) and lines of colored flags in and outside the sanctuary.

Liuhecun is China's largest Catholic village. Attending one of the church's
Sunday Masses, which draws nearly three thousand faithful, is dizzying. Before
Mass the priests and faithful kneel to intone the rosary in an old Shanxi-style
chant – it is a loud affair, broadcast over loudspeakers. In what is only
a very modest village by Chinese standards – around seven thousand people
– more than ninety percent are Catholic. One of the reasons for its
strong commitment to its Catholic faith, villagers say, is the village's
endurance through the two terrible anti-Catholic persecutions.

Popular local stories circulate about how Liuhecun village survived the ravages
of the Boxer Uprising. In a meeting with the church's lively pastor, Fr. Zhang
Junhai, one of these stories was recounted. The residents say that as the Boxers
approached the village during the summer of 1900, the Virgin Mary appeared
above the church's bell tower in flowing white robes; her hands were extended
in prayer before her. They say an army of angels surrounded her as she prayed,
and whichever direction she faced pointed toward the direction from which the
Boxers were approaching. Thus, with Mary's help the stronger men of the
community were able to prepare in advance to ward off the Boxer attack. Several
times the Boxers approached, and each time Mary appeared above the church
praying in the direction of their advance. The Catholics of the village also
attribute to Mary's assistance the fact that the Boxer cannons backfired on the
attackers as they fired on the village. Today, the village's devotion to Mary
is tangible; traditionally each family prays an evening rosary and displays an
image of the Immaculate Heart of Mary in their home.

Nearly seven decades after the violent Boxer Uprising, the Cultural Revolution
disturbed the peaceful rhythms of the village. The church was stripped of its
pews, the altar lay bare, and revolutionary slogans covered the walls and
columns. Like all China at that time, Liuhecun's church was closed and the
faithful were compelled to either join the radical fervor of the Red Guards or
suffer under the revolution for remaining Catholic. Some of the villagers
erected tents for Mass where the priest courageously offered the Holy Sacrifice
on a makeshift altar. One elderly man, in his nineties, quite openly recounted
for us the arrest and beating of his Franciscan uncle during the turbulence of
the Maoist era. The priest was "struggled against" several times, which
included pulling his hair, physical beatings, and cruel forms of restraint. In
the end, the priest suffered from a head injury and died. Stories of Mary's
assistance and the sacrifices of such holy people as the Franciscan who died in
1969, strengthen the resolve of the village to remain committed to its faith.

Fr. Zhang informed me that there are new struggles today, less related to
persecution than the burgeoning wave of materialism that prevails in modern
China. While the youth are in the village they commonly attend catechism, in
addition to a rich schedule of liturgical rites and parish events. Since nearly
all of the villagers are active Catholics, those who remain in the community
are little affected by the consumerism and secular views of China's majority.
Less than three percent of China is Christian, so there is scant spiritual
support for those who leave the village for study or employment outside the
community. The villagers can rely on each other for support and encouragement;
they are willing to bear the monetary fines when having more than one child
since their Catholic neighbors support and assist them. But it is more
difficult to resist official policies and pressures when away from the
community. Liuhecun remains China's largest Catholic village largely because it
has formulated strategies for having multiple children, who are subsequently
raised in devoted Catholic households. Attending Mass in the immense church,
one is bewildered by the number of children whirling through the aisles before
the service, a unique sight in one-child-policy China.

Just over two centuries ago, Liuhecun was little more than a sequence of
agricultural fields; today it is a Catholic success story in a country with a
long history of anti-Catholic persecution. When asked about the village's
dedication to the Pope, Fr. Zhang noted its fierce loyalty to the Holy Father
and its commitment to following his teachings. I noticed the proudly-displayed
papal blessing and photograph of Benedict XVI near Fr. Zhang's desk as he
answered this question. "We are a very traditional Catholic community," he
said, "not like in other countries." I could not help but think that despite
the irregularity of the Chinese Church's relationship with Rome, in many ways
it retains a stronger Catholic identity and commitment than many other
countries.

Liuhecun is an extraordinary Catholic village, and it enjoys comparative
freedom from governmental interference, perhaps due to its remote location. It
is also extremely poor, and the lure of material comforts continues to draw
villagers away. Not all of those who leave the village strain to retain their
faith, however. Liuhecun is one of the principal springs from which vocations
emerge in all of China. It seems that in almost every diocese one encounters a
young priest who tells you he is from Liuhecun, and there can be little doubt
that most of China's Catholics have heard of this wellspring of faith and
vocations.

The faith of China's largest Catholic village is passionate, for the very name
of their small village alludes to God's role in synchronizing all existence.
From ancient times China has believed in the harmonious relationship between
the "five directions," north, south, east, west, middle, known as the "Five
Harmonies" (Wuhe). Not long
after the Catholics of this region settled, they named their new village "Six
Harmonies Village" (Liuhecun)
because they believe there can be no harmony without God, the "sixth
direction."

As I departed from Liuhecun after attending a Mass that felt almost like Mass
at St. Peter's, Fr. Zhang, his assistant priest, and the church manager stood
near the gate, waving goodbye. Hundreds of old men and women stood near the
church door watching the foreign guests leaving the village. And it seemed like
a thousand children ran past us laughing and playing with each other. I
imagined that many of those young boys and girls, God willing, someday will
serve the Church as priests and nuns. I wondered also how many non-Chinese
Catholics have heard of this astonishing village, tucked inconspicuously in the
arid scenery of Shanxi province.

Looking back at the enormous church I reflected on the catholicity of the
Catholic Church; a Western-style church surrounded by all things Chinese. Most
Westerners would not recognize the tunes of the chanted prayers, or the
language, or the way people interact. But any Christian would readily admire
the deeply pious faith of Liuhecun's humble Catholics, who have not only
survived two persecutions, but in fact grown from them as a seed from watered
soil.
Related Ignatius Insight Articles, Interviews, and Excerpts:

Anthony E. Clark, Ph.D. is Assistant Professor of Asian History at Whitworth University in Spokane, Washington.

He completed his doctoral studies at the University of
Oregon, where he studied Chinese history, literature, philosophy, and religion.
His current research centers on the history of the Church in China, and he has
recently finished a book on the Catholic martyrs saints in China. His other
interests include East/West religious dialogue, especially between Catholic and
Buddhist ideas of faith and salvation. Dr. Clark has written several academic
books and articles on the topic of Chinese history and has been a guest on
"EWTN Live," "Catholic Answers Live," and Relevant Radio to talk about
Catholicism in China. He is also a contributing editor for This Rock magazine.

If you'd like to receive the FREE IgnatiusInsight.com
e-letter (about every 1 to 2 weeks), which includes regular updates
about IgnatiusInsight.com articles, reviews, excerpts, and author appearances,
please click here to sign-up today!